Sentences with phrase «text history of»

Call history: Facebook was logging calls and text history of Android users who opted in to use Facebook Messenger or Facebook Lite on their phones.

The Android world exploded when it was discovered that Facebook was logging the call and text histories of many of its users, although the company claims those users had explicitly given Facebook permission to log that data.

Not exact matches

Legend's most recent response came after West shared a screenshot of a text conversation with someone named Steve about the history of the Republican party.

But some were surprised this week, when developer Dylan McKay downloaded his Facebook data to find out exactly how much was being collected only to discover that Facebook had logged all of his text messages and phone call history.

A review by ActiveHistory.ca describes the book as an essential text on the history of Alberta's tar sands.

My argument relied primarily on the text of the law and not the legislative history.

Set forth below is the text of a comment that I recently posted to the discussion thread for another blog entry at this site: «But there has also never in the history of the market been a time when we went to a P / E10 level in the 30s and did not see a price crash of 50 percent to 65 percent» And there have never been two such crashes less than 80 years apart.

We see also in Islam a growing progressive trend toward a critical rereading of Islamic texts and history.

As his compatriots strain and huff to push Falstaff's oversized coffin, a God - like voiceover (Ralph Richardson) shares text from Holinshed's Chronicles, describing the reign of Henry V. Hal ascends to become legendary, or at least, to become the subject of History.

But why would he know — he can not comprehend the accumalation of the texts and history after them on the debate of Torahnic law... which Jesus himself participated in (this banter back n forth on what the Torah means in certain sections — or interpretation of how the law is used in daily life).

Except for the fact atheists share no common belief, moral tenets, history, culture, texts, goals, holidays, traditions, practices, places of gathering, or hierarchy...

Either the Bible is the inspired and inerrant word of the Christian god; or it is simply another ancient text, whose ultimate traceability is unknown, and which shares a lot of the same narratives and stories of countless other religions throughout history.

I've never read a history text negating the existence of unicorns.

It doesn't matter to me whether this is «correct» exegesis — either the Bible finds some way of adapting to the modern notions of morality, or it gets left by the wayside on the ever growing dung - heap of rejected holy texts of human history — in my opinion, that's the historical moment we are currently faced with.

It's the most historically vetted text in the history of the world.

An activist decision is one that invalidates a law or executive action without a solid basis for doing so in the text, history or structure of the Constitution.

That said, I am no scholar of history or biblical texts.

Pope John Paul II presented Jesus as «the Lord of the cosmos and Lord of history» 4 referring to this text John 1:14.

An example from a text on Old World History and Geography, by Laurel Elizabeth Hicks of Beka Publications (Pensacola, Florida, 1981, p. 37).

Gives a history of the interpretation of the text.

If we aren't willing to learn about the contexts and histories of the texts we hold so sacred, then it's difficult to prove we are serious about following them.

It's a matter of biblical history, not interpretation of the texts themselves.

I have a theory that SBNRs are so because one or more or a combination of the following: (1) they can't justify their spiritual texts - and so they try to remove themselves from gory genocidal tales, misogyny and anecdotal professions of a man / god, (2) can't defend and are turned off by organized religious history (which encompasses the overwhelming majority of spiritual experiences)- which is simply rife with cruelty, criminal behavior and even modern day cruel - ignorant ostracization, (3) are unable to separate ethics from their respective religious moral code - they, like many theists on this board, wouldn't know how to think ethically because they think the genesis of morality resides in their respective spiritual guides / traditions and (4) are unable to separate from the communal (social) benefits of their respective religion (many atheists aren't either).

Last year, Gorsuch spoke of how he agreed with Scalia that judges should use «text, structure and history» to understand the law, and «not to decide cases based on their own moral convictions or the policy consequences they believe might serve society best,» The Washington Postreported.

He represents a majority of the att.itudes in varying form and is a product of a flawed text, political and tyrannical interpretations of the text and a sustained history of browbeating, hell scaring, misogyny, racism etc..

Until the modern period, Jewish peoplehood — the notion that the Jews are a distinct group based on both historical and biological criteria — was almost always embedded in the larger tapestry of Jewish ritual, ideas, texts, and history.

Blumhofer, who was on the faculty of the AG seminary when she published the history (she is now at Wheaton College in Illinois), devotes a full third of her text to the church's prehistory.

Any person who reads into the history of Christianity will find that there were many competing schools of thought when the religion was founded, and there are nuances of meaning within the text that were lost in translation.

This was the 1/6 (one shilling and sixpence) popular edition of Fr Philip Caraman SJ's 1951 translation of Gerard's Latin text and it awakened in me a lasting fascination with recusant history.

To be deep in history is certainly, for instance, to cease to be an evangelical of the kind who allows experience to trump doctrine, who believes doctrine can be read off the surface of the biblical text, and who sees no theological or existential problem that can not be solved with a proof text or two.

One of the most gruesome texts in all the Bible (maybe in all of history) is found in Psalm 137:8 - 9:

Before the flourishing of Bultmann's career, New Testament scholarship had been dominated by literary criticism, which attempted to uncover the secret of how the texts were compiled; by investigation of the Hellenistic background, especially the mystery religions surrounding the early church, as part of a sociological critique of the history of religion; and by excitement about the apocalyptic content of the teaching of Jesus as a first century Jew.

Yet in the 4,400 pages of the ten economics texts I reviewed, all of the references to religion add up to only two pages, and all are to distant history.

With the exception of brief discussions of Darwin in the world histories and the Scopes trial in the American histories, the texts ignore theological responses to science after the 18th century

The Second Vatican Council is briefly mentioned in only two of the eight texts I reviewed; it is not mentioned in the 250 pages of the national history standards.

What we should understand the Gospels to say, therefore, is not to be found primarily through an exegetical consideration of the text, but rather from a history which lies behind the text.

First, it holds the meaning of the text captive to the meaning of a history so shadowy that it can not be said with any assurance what it was.

Perhaps most important, while the great Western religions have held that God is revealed in the events and shape of history, none of the texts discuss religious interpretations of history.

This is, nonetheless, a major achievement in the history of English translations of the Bible, and if it underscores all that is lost when one approaches the text without a knowledge of Hebrew, that, too, makes it a worthy contribution.

This history is at best only a clue to what the text says; the text is not supposed to be used as a clue to this history, for then the text would only be indirectly related to the meaning of the Christian faith.

In the annals of American history, we've garnered precious little main text; we're the cultural equivalent of a buried footnote.

For hermeneutics lives or dies by its ability to take history and language seriously, to give the other (whether person, event or text) our attention as other, not as a projection of our present fears, hopes and desires.

On page 15 of «The Interpreters Bible», Dr. Herbert F. Farmer, Professor of Divinity at Cambridge University wrote about the indispensability of the texts, their importance and how the «truth» of them should be approached, after an exposition of the traditional conservative Christian view of person - hood, sin and the salvific actions of Jesus (aka Yeshua ben Josef), known as «the Christ» in human history.

Such a history of «subjective aim» is possible only because of a compositional idiosyncrasy of Whitehead's: although he revised his position many times, he tried very hard to preserve the texts of earlier positions in the final version, often by insertions designed to persuade the reader to interpret such texts in the light of later positions.

As the study of the history and science of biblical interpretation (Hermeneutics) demonstrates, the context of the reader heavily influences the interpretation of texts.

Erika Delbecque, a librarian at Reading University, found the medieval text buried in a box as she catalogued thousands of items about the history of printing and graphic design the library's archives.

Maclear's «documentary history» provides the major texts that crop up again and again in discussions of church «state relations but are themselves frequently inaccessible to all but specialists.

This valuation of the particular provides Buber with another criterion, that of the «historically possible» which leaves room for the unique: «It is a basic law of methodology not to permit the «firm letter» to be broken down by any general hypothesis based on the comparative history of culture; as long as what is said in that text is historically possible.»

We read the Bible «through the Jesus lens» — which looks suspiciously like it means using the parts of the Gospels that we like, with the awkward bits carefully screened out, which enables us to disagree with the biblical texts on God, history, ethics and so on, even when Jesus didn't (Luke 17:27 - 32 is an interesting example).

Yet he refuses to collapse biblical theology into the history of the religion of Israel, distinguishing the two this way: ««History of religion» is concerned with all the forms and aspects of all human religions, while theology tends to be concerned with the truth - claims of one religion and especially with its authoritative texts and traditions and their interpretations.history of the religion of Israel, distinguishing the two this way: ««History of religion» is concerned with all the forms and aspects of all human religions, while theology tends to be concerned with the truth - claims of one religion and especially with its authoritative texts and traditions and their interpretations.History of religion» is concerned with all the forms and aspects of all human religions, while theology tends to be concerned with the truth - claims of one religion and especially with its authoritative texts and traditions and their interpretations.»